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Reviewed Works:
Ethics in the Confucian Tradition: The Thought of Mencius and Wang Yangming
by Philip J. Ivanhoe;
Confucian Moral Self-Cultivation
by Philip J. Ivanhoe;
The Ways of Confucianism: Investigations in Chinese Philosophy
by David S. Nivison, Bryan W. Van Norden;
Law and Morality in Ancient China: The Silk Manuscripts of Huang Lao
by R. P. Peerenboom;
A Chinese Mirror: Moral Reflections on Political Economy and Society
by Henry Rosemont;
Way, Learning, and Politics: Essays on the Confucian Intellectual
by Tu Wei-Ming

Founded in 1973 to "assist in shaping and locating the advanced edge of scholarly work in religious ethics." The Journal of Religious Ethics is committed to publishing the very best scholarship in religious ethics, to fostering new work in neglected areas, and to stimulating exchange on significant issues. Neither a tradition-specific journal of social ethics nor a tradition-neutral journal of philosophical ethics, the JRE offers serious ethical reflection set in the context of specific religious traditions and communities. The journal seeks to publish essays in three domains: studies in comparative religious ethics, considerations of foundational conceptual and methodological issues, and historical studies of influential figures and texts. An independent scholarly journal, the JRE is currently edited at Florida State University.

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Abstract

Scholars of early Chinese philosophy frequently point to the nontranscendent, organismic conception of the cosmos in early China as the source of China's unique perspective and distinctive values. One would expect recent works in Confucian ethics to capitalize on this idea. Reviewing recent works in Confucian ethics by P. J. Ivanhoe, David Nivison, R. P. Peerenboom, Henry Rosemont, and Tu Wei-Ming, the author analyzes these new studies in terms of the extent to which their representation of Confucian ethics reflects and is consistent with the view that in early China the cosmos was conceived to be organismic, nontranscendent, and nondualistic.